Many Anti-missionaries have argued that the Shema (Deut. 6:4) conflicts with any understanding of the Deity of Messiah as taught in the so-called “New Testament”.
In this article I will prove using only ancient Jewish sources that, to the contrary, the Shema itself has been anciently understood in Judaism to refer to the unity of the three Pillars of the Godhead. Furthermore it has been taught anciently in Judaism that the Middle Pillar of the Godhead reconciles the two outer Pillars, that this Middle Pillar of the Godhead is the Son of Yah.
The opening of the Shema reads:
SH’MA YISRAEL YHWH ELOHEYNU YHWH ECHAD
“Hear O Israel, YHWH, our Elohim, YHWH is one (ECHAD)”
Let us examine other passages in the Torah to understand how this word ECHAD (“one”) is used in the Torah:
Therefore a man shall leave his father and mother and be joined
to his wife, and they shall become one [ECHAD] flesh.
And YHWH said, “Indeed the people are one [ECHAD] and they
all have one language…
Thus it is clear that the word ECHAD in no way requires a singularity and can refer to a composite unity.
Now let us to explore how this passage is understood by the Zohar:
The [profession of] unity that every day is [a profession of] unity
is to be understood and to be perceived. We have said in many places
that this prayer is a profession of Unity that is proclaimed:
”Hear O Yisrael, YHWH“ first, [then] “Eloheynu” [and] “YHWH” they are all One and thus He is called “One”.
Behold, these are three names, how can they be one? Is it because we call them one? (literally: And also concerning the proclamation that we call them one?). How these are one can only through the vision of the Holy Sprit be known. And these are through the vision of the closed eye (or the hidden eye) To make known that these three are one.
And this is the mystery of the voice that is heard. The voice is one. And is three GAUNIN: fire and air and water. And all these are one in the mystery of the voice.
And also here “YHWH, Eloheynu, YHWH” these are One. Three GAUNIN that are One. And this is the voice of the act of a son of man in [proclaiming] the Unity.
And to which he sees by the Unity of the “All” from Eyn Sof (the Inifinite One) to the end of the “All”. Because of the voice in which it is done, in these are three that are one.
And this is the [profession] of the daily profession of Unity that is revealed in the mystery of the Holy Spirit.
And there are many GAUNIN that are a Unity, and all of them are true, what the one does, that the other does, and what that one does, the other does.
(The Aramaic word GA’UN (sing.)/GAUNIN (plural) comes from the word for “color” and refers to an “aspect, element, substance, essence”. )
Thus the Zohar understands the Sh’ma to mean that YHWH, Elohim and YHWH are three GA’UNIN. This section of the Zohar also recalls a reading from the Sefer Yetzirah:
Three “mothers”: Alef; Mem and Shin
Their foundation is a pan of merit
a pan of liability
and the tongue of decree deciding between them.
(Sefer Yetzirah 3:1)
Three “mothers”, Alef, Mem, Shin
in the universe are air, water, fire…
(Sefer Yetzirah 3:4a)
(Note: The letter SHIN has a gematria (numerical value) of 300 which is the same as the gematria of the phrase ”Ruach Elohim” (the Spirit of Elohim).)
As it we will demonstrate the “tongue of decree deciding between them” is the Middle Pillar of the Godhead which reconciles the two outer pillars of the Godhead.
The Three Pillars of the Godhead
The Zohar also calls these three GAUNIN the three pillars of the Godhead. The Zohar teaches that the two outer pillars are reconciled by the middle pillar just as the “tongue of decree” decides between the two pans of the scale in the Sefer Yetzirah. The Zohar reads as follows:
Concerning this, too, it is written: “Let there be light, and there was light” (Gen. I, 3). Why, it may be asked, was it necessary to repeat the word “light” in this verse? The answer is that the first “light” refers to the primordial light which is of the Right Hand, and is destined for the “end of days”; while the second “light” refers to the Left Hand, which issues from the Right. The next words, “And God saw the light that it was good” (Gen. 1, 4), refer to the pillar which, standing midway between them, unites both sides, and therefore when the unity of the three, right, left, and middle, was complete, “it was good”, since there could be no completion until the third had appeared to remove the strife between Right and Left, as it is written, “And Elohim separated between the light and between the darkness” (Ibid.).
This is the Middle Pillar: Ki Tob (that it was good) threw light above and below and on all other sides, in virtue of Tetragrammaton, the name which embraces all sides.
The First Century Jewish Writer Philo says similarly that the Word reconciles the two sides:
...the Divine Word (Logos)...fills all things and becomes a mediator and arbitrator for the two sides....from the Divine Word (Logos), as from a spring, there divide and break forth two powers. One is the creative through which the Artificer placed and ordered all things. This is named "God". And the royal, since through it the Creator rules over created things. This is called "Lord" And from these two powers have grown the others. For by the side of the creative power there grows the propitious of which is named "beneficial" while (besides) the royal the legislative, of which is aptly named "punitive". And below these and beside them is the ark."
(Philo on Q&A on Exodus, II.68)
The Middle Pillar of the Godhead is the Son of Yah
According to the Zohar the Middle Pillar of the Godhead is the Son of Yah:
Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the Godhead,
which is the Son of Yah.
The Zohar also says of the Son of YHWH:
The Holy One, blessed be He, has a son, whose glory (tifret)
shines from one end of the world to another. He is a great
and mighty tree, whose head reaches heaven, and whose roots
are set in the holy ground, and his name is “Mispar” and his
place is in the uppermost heaven… as it is written, “The heavens
declare (me-SaPRim) the glory (tifret) of God” (Ps. 19:1).
Were it not for this “Mispar” there would be neither hosts
nor offspring in any of the worlds.
This Zohar passage is intended to recall a passage from the Bahir:
Why are they called Sephirot?
Because it is written (Ps. 19:2),
“The heavens declare (me-SaPRim) the glory (tifret) of God.”
The Zohar also says concerning the Son of Yah:
"We may also translate "he who withholds blessings
from the Son" (Prov. 11:26), whom the Father and Mother
have CROWNED and blessed with many blessings,
and concerning whom they commanded, "Kiss the SON
lest he be angry" (Ps. 2:12), since he is invested
with judgment (GEVURAH) and with mercy (CHESED)"
According to the Zohar, the Middle Pillar of the Godhead is known as the “Son of Yah”:
Better is a neighbor that is near, than a brother far off.
This neighbor is the Middle Pillar in the godhead,
which is the Son of Yah.
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